The Five Pillars of Islam - Historical Explanation The Five Pillars of Islam The Five Pillars of Islam The Meaning of Zakat, Salat, Shahada, Fasting and the Hajj Kevork Djansezian/Getty Images News/Getty Images Share By Pierre Tristam The five pillars of Islam are the five duties required of every practicing Muslim. Sunnis believe in the Five Pillars. Shiites do as well, though they add two or three. The Five Pillars, or rukn, in Arabic, are as follows: Shahada, or Profession of Faith The most important duty of every Muslim is the recitation of the creed, or profession of faith, in one version or another: There is no god but God, and Muhammad is his prophet. Muslims will also preface the profession with the words, I bear witness that… and favor the word messenger over the more westernized and Judeo-Christian idea of a prophet. The profession of faith takes its origins from Muhammad’s destruction of all deities and idolatrous objects, including money and luxury, from the Arab pantheon except the “One True God.” But the profession had an equally significant socio-political implication.

Tribes were the most important unit of political and economic power in the Arab world of Muhammad’s time. To be a member of a given tribe, one had to be born into it, or, less likely, to marry into it. To become a member of the Islamic umma, or community, one only had to make the declaration of faith. It was a momentously consequential end-run around old strictures of power and convention, immediately giving Muhammad in particular and Muslims in general a means of increasing their numbers and powers rapidly while shattering old expectations and driscriminations. Salat, or Prayer Salat is the Arabic word for prayer. Every Muslim is expected to pray five times a day, always facing Mecca, and by prostrating herself or himself in utter humility. It wasn’t always so: During Muhammad’s time, Muslims initially were required to pray facing Jerusalem, in recognition of the religion of Abraham, and to do so twice a day, then three times a day. When Muhammad decreed the switch to Mecca, following one of his “revelations,” he also decreed the five-times-a-day requirement, though reluctantly so: Muhammad thought the requirement excessive.

Ibn Ishaq, the 7th century Muslim historian and collector of oral traditions about Muhammad that sourced his first biography, tells the story of Muhammad bargaining with God on the number of times Muslims should be required to pray. Initially, according to Ibn Ishaq’s retelling, God told Muhammad that Muslims should pray 50 times a day. On his way down from the throne, Muhammad encountered Moses, who suggested to Muhammad to go back to God and get the number lowered. Muhammad did so, again and again, until the requirement was reduced to five. Muhammad still thought the number too high, but by then he was too ashamed to return to God to ask for one more reduction. Five it would be. Zakat Zakat is the Arabic word for charity, or alms-giving. Unlike Jesus Christ, Mohammed never condemned wealth or possessions of this world. He himself had become rather wealthy, working for Khadiga, the wealthy merchant-trader who would become his first wife. Muhammad always respected industriousness and never required individuals to give away their possessions. Muhammad did, however, oppose hoarding and the amassing of fortunes for fortune’s sake.

To counter the impulse, he required Muslims always to set aside a portion of their wealth for the poor—a self-imposed and regular tax on income. Zakat is at the root of Islam’s egalitarian principles, a constant reminder that ostentation is against God’s will. Sawm, or Siyam—Fasting Aside from the five-times-daily prayer, fasting during the month of Ramadan is the most visible and recognizable of Muslim acts the world over. During the 30-odd days of Ramadan, Muslims are required to fast during daylight hours, drinks included, and abstain from bodily pleasures like sex or other forms of sensual abandon. The focus is on humility, spiritual oneness with God and social oneness with the umma, or Islamic community, across the globe. Fasting in Islam has its origins in Judaism, Christianity and the pre-Islamic Arab world. Although Ramadan is when Muslims fast most, they may fast voluntarily the rest of the year, or fast three days a month, or six days during the month of Sawwal, which follows the month of Ramadan, or fast on Mondays and Thursdays. Each of these proscriptions is recognized in Islam.

Traditional Muslims may also fast to atone for specific sins, the way Catholics recite rosaries or follow their priest’s instructions to atone. For example, failing to honor an oath or accidentally killing a Muslim may be mitigated by fasting. Sufis, as rigorous in their spiritual exercises as Jesuits, consider fasting part of their religious calisthenics. Hajj, or Pilgrimage to Mecca An able-bodied Muslim is expected, at least once, to make the pilgrimage to Mecca. Pilgrims prepare by entering the state of Ihram (symbolized by a form of clothing and a humbled demeanor) and converging together, by the throngs, indistinguishable one from the other either by race, creed or social standing, on the Kaaba for the required circumambulations. Symbolically, the hajj is as much a return to God as a evocation of the return of Muhammad to Mecca as a conqueror—of the city’s “infidels” as well as of the “true faith.” It is a reclaiming of roots, a realization of belonging.

The pilgrimage also includes going to the slops of Mount Arafat, 16 miles outside of Mecca, in recollection of the covenant between God and Adam, and throwing stones at three pillars in Mina, less than three miles east of the city. The ritual represents the stoning of the devil—or, more accurately in Islamic beliefs, the stoning of the shaitan, as the devil is known in Arabic. Arabs had been making the pilgrimage to Mecca—to the enormous granite Ka’aba , the old shrine at the center of the city—for hundreds, possibly thousands of years before Islam to pay tribute to 360 gods represented inside the Kaaba’s walls. Muhammad destroyed all but two frescoes—that of the Virgin Mary and that of Christ, though eventually even those representations would be banned under Islam’s subsequent prohibition of images. (The prohibition was not endorsed by the Prophet .) Media Productions MENU Sheikh Abdulla Bin Zaid Al Mahmoud Islamic Cultural Center is a Qatari state initiative, created with a vision to present the beauty of Qatari Culture to the world. Through a mix of medium, we present a plethora of themes and ideas to the community at large, hoping to engage our guests in a dialogue of perceptions.

We continue the ideas of discussion by presenting the foundations of our culture - the fascinating world of Islam. We open up the world of Islam to our guests, hoping to engage our guests with an edutainment perspective. We can present to our visitors in a variety of languages, and always in a rational sense. Abdullah Bin Jassim Street | Doha Qatar | T: 44447444 | binzaid@islam.gov.qa | All Rights Reserved | Sheikh Abdulla Bin Zaid Al Mahmoud Islamic Cultural Center | Copyright © 2014 Islamic Path - Pillars of Islam Islamic Path Pillars of Islam July 03, 2013 The five pillars of Islam refer to the five duties that every Muslim must perform. The first of these five pillars is the declaration of faith and the other four are religious acts that are performed either daily, once a year or at least once in a lifetime. These acts are woven into the lives of Muslims and take precedence over all worldly matters.

The five pillars of Islam are Declaration of Faith (Shahadah) Pilgrimage (Hajj) Declaration of Faith (Shahadah) The most basic requirement of being a Muslim is to publicly state the words “There is no God but Allah and Muhammad is His Messenger”, in arabic, with sincerity and without any reservations. This testament is the foundation for all other beliefs and practices in Islam. To become a Muslim, a non-Muslim must repeat the Shahadah three times in the presence of witnesses. The statement of Shahada in arabic is Ash-hadu al laa ilaaha illallah wa ash-hadu anna Muhammad ur rasulullah The statement of faith must be a genuine belief that includes the following articles of faith. Belief in One God (Allah) – Allah is one and has no partners or equals. Belief in the Prophets – Allah sent prophets to every nation (Qur’an, An-Nahl, 16:36) to provide mankind with guidance, so that they could walk the straight path of Allah, live happily in this world and be prepared for life after death.

Their fundamental message was identical, reminding mankind of Allah’s oneness, the reward of a good life, the day of judgment and the terrible punishment for disbelievers. Belief in the Holy Books – Allah sent messages to humanity through His prophets. These messages are contained in the Holy Books of Allah: The Suhuf (Scrolls), revealed to the Prophet Ibrahim (Abraham), and now lost The Taurut (Torah), revealed to the Prophet Musa (Moses) The Zabur (Psalms), revealed to the Prophet Daud (David) The Injil (Gospels), revealed to the Prophet Isa (Jesus) The Qur’an, revealed to the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) Belief in Angels – In addition to the physical world we know, Allah created a world invisible to us in which angels exist. The angels are sinless. They require no food, drink or sleep. They have neither physical desires nor material needs. The chief responsibility of the angels is to praise Allah and to do his will. The most important of the angels is Jibr’il (Gabriel).

On behalf of Allah, Jibr’il (Gabriel) revealed to the Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) his mission and the perfect verses of the Holy Qur’an. Each human being is assigned angels who serve as guardians and recorders of the individual’s deeds, both good and bad. Belief in the Day of Judgement – The belief of life after death and in the resurrection of the dead on the Day of Judgement is an essential part of Islamic faith. It gives meaning to life and sets the joys and troubles of this life into a much wider context. Any person who believes in life after death will be afraid of acting against the will of Allah. He will be conscious of the fact that Allah is watching all his actions and the angels are recording them. Belief in Fate – Everything that happens is the will of Allah and is preordained. Acceptance of fate is an essential element in submitting to the will of Allah. Prayer (Salah) Every Muslim is required to pray five times a day. The five prayers are Salat al-Fajr Salat al-Maghrib Salat al-Isha These five prayers are said at dawn, mid day, late afternoon, sunset and nightfall.

The Prophet Muhammad (Sal Allahu Alayhi Wa Sallam) said, “The first act that the slave (of Allah) will be accountable for on the day of judgement will be the prayer. If it is good, then the rest of his acts will be good. And if it is evil, then the rest of his acts will be evil.” Charity (Zakah) Every Muslim is obligated to pay a portion of his or her wealth for the benefit of the poor and needy. Zakat means purification and growth. Our possessions are purified by setting aside a portion for those in need. This also increases social welfare and encourages economic growth. A Muslim may also donate more as an act of Sadaqah (voluntary charity), in order to achieve additional reward from Allah. Fasting (Sawm) Every year in the month of Ramadan Muslims are required to abstain from food, drink and sexual intercourse from dawn to dusk. In addition, Muslims are expected to refrain from anger, envy, greed, lust, gossip, violence, bad language and other inappropriate thoughts and actions. Fasting is meant to encourage Muslims to seek nearness to Allah, be patient, and learn the hardships faced by the less fortunate.

Pilgrimage (Hajj) Hajj is a pilgrimage to the Holy City of Makkah (Mecca). Hajj occurs every year during the month of Dhu’l-Hijjah. Every Muslim who is physically and financially able, is obligated to perform Hajj at least once in his or her lifetime. The Fifth Pillar of Islam: The Pilgrimage (Hajj) - The Religion of Islam The Five Pillars of Islam and Other Acts of Worship The Fifth Pillar of Islam: The Pilgrimage (Hajj) The Fifth Pillar of Islam: The Pilgrimage (Hajj) Rating: Font size: Description: The merits and various rites performed in Hajj, the fifth of the five obligatory fundamental Muslim practices.

Category: Published on 13 Feb 2006 Last modified on 04 Jan 2015 Printed: 2943 Viewed: 238039 (daily average: 60) Rating: 4 out of 5 Rated by: 103 Best Rate it The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. �Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this. �Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudi Arabia, the �House of God,� whose sanctity rests in that the Prophet Abraham built it for the worship of God. �God rewarded him by attributing the House to himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salah).

�The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, peace be upon them. Pilgrimage is viewed as a particularly meritorious activity. �Pilgrimage serves as a penance - the ultimate forgiveness for sins, devotion, and intense spirituality. �The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. � The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day. �Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin. �The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage: "Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way. �You could be a king or a peasant and no one would know.

�Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on. �Once thus dressed, we all had begun intermittently calling out "Labbayka! (Allahumma) Labbayka!" (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair - all together, brothers! �All honoring the same God, all in turn giving equal honor to each other . . . That is when I first began to reappraise the �white man�. It was when I first began to perceive that �white man�, as commonly used, means complexion only secondarily; primarily it described attitudes and actions. �In America, �white man� meant specific attitudes and actions toward the black man, and toward all other non-white men. �But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been. �That morning was the start of a radical alteration in my whole outlook about �white� men. There were tens of thousands of pilgrims, from all over the world.

�They were of all colors, from blue-eyed blonds to black-skinned Africans. �But we were all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white... �America needs to understand Islam, because this is the one religion that erases from its society the race problem. �Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the �white� attitude was removed from their minds by the religion of Islam. �I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color." Thus the pilgrimage unites the Muslims of the world into one international fraternity. �More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship. �In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title �hajji� ; this, however, is a cultural, rather than religious custom.

�Finally, the Hajj is a manifestation of the belief in the unity of God - all the pilgrims worship and obey the commands of the One God. At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain �normal� actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body. �All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and Najd. �The simple garb signifies the equality of all humanity in God�s sight, and the removal of all worldly affections.

�After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj. �On the 7th of Dhul-Hijjah the pilgrim is reminded of his duties, and the rituals commence on the 8th of the month. The pilgrim visits the holy places outside Mecca - Arafah, Muzdalifah, and Minaa - prays, sacrifices an animal in commemoration of Abraham�s sacrifice, throws pebbles at specific pillars at Minaa, and shortens or shaves his head. The rituals also involve walking seven times around the sacred sanctuary, or Kaaba, in Mecca, and ambulating, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah. �Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article. Apart from Hajj, the "minor pilgrimage" or umrah is undertaken by Muslims during the rest of the year. �Performing the umrah does not fulfill the obligation of Hajj.

�It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj. �As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. �They enter Mecca and circle the sacred shrine of the Kaaba seven times. �He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. �The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah. The Five Pillars of Islam | Islamic Learning Materials The Five Pillars of Islam Posted on by Abu Ibrahim • 28 Comments The Five Pillars of Islam: What Are They? Most people know there are five pillars of Islam. That’s almost common knowledge. But now I’m going to go into deep detail about what each pillar is and what they mean to Muslims.

Prophet Mohammad , peace be upon him, has stated: “Islam is built upon five pillars.” He then went on to quote the five pillars of Islam, those being: Shahadatayn (two testimonies), Salah (prayer), zakah (charity), sawm (fasting), and hajj (pilgrimage). You will see how these five pillars help to strengthen the soul, guide the heart, and unify the community. If you’d like a quick reference on these pillars, download my book The Five Pillars Of Islam from Amazon. It’s only $1.99 and will be on your portable device in minutes. Two Testimonies (Shahadatayn) The first and most important of the pillars of Islam is the Shahadatayn which means, the two testimonies. The first is to affirm one’s belief in Islamic monotheism . A Muslim must testify that there is no deity worthy of worship except Allah alone. When the Muslim states this fact, they are obligated to leave all false deities behind, and direct all forms of worship towards the almighty creator, Allah, Glorified and Most High.

With the second testimony, the Muslim states that Prophet Muhammad Ibn Abdullah is the messenger of Allah. By testifying to this fact, the Muslim is acknowledging that Prophet Mohammad was sent by Allah to mankind as His messenger with the final revelation, The Quran. With this affirmation, the Muslim is obligated to obey the Prophet, may Allah be pleased with him, in all matters concerning the faith. Read more about the different Levels of Faith. Prayer (Salah) The second of the 5 pillars of Islam is the prayer. With this pillar, the Muslim must establish the five obligatory prayers, also known as Salah, within their correct times.In addition to performing the prayers on time, the Muslim must also perform them according to the method taught to us by Prophet Muhammad, may Allah be pleased with him. The Islam prayer is not only significant because they were ordained by Allah. Muslims are encouraged to pray in congregation whenever possible. Doing so helps to unite the Muslims as brothers. The Prophet has stated that prayer in congregation is worth 27 times more than prayer alone. Muslims reject all intermediaries between them and Allah. Therefore, when a Muslim makes the prayer regularly and with sincerity and focus, they are communicating directly with Allah.

This brings humility, satisfaction, and serenity to their character, Inshallah (if God wills). The prayer is so important that the one who deliberately abandons it is no longer considered a Muslim. For as Prophet Muhammad has said: “(The difference) between a believer and a disbeliever is abandonment of the prayer.” Paying Charity (Zakah) The third of the five pillars of Islam is giving charity, or zakah. By giving zakah, the Muslim is taking action to purify his wealth by sharing his wealth with those less fortunate. This also helps to mitigate envy between different classes within a society, and also fosters brotherhood amongst Muslims. Such actions can go a long way in establishing a just and crime-free society. In addition to creating harmony within society, paying zakah also creates harmony within the individual. The person who gives the proper charity to those in need is protecting himself from selfishness and miserliness. Zakah is paid once a year on a Muslim’s surplus wealth. This means the Zakah is paid based on whatever wealth is left over after paying all debts, expenses, and necessities. And the rate to be paid is very low; only 2 ½%.

Fasting During the Month of Ramadan (Sawm) The fourth pillar of Islam is fasting during the month of Ramadan. Ramadan is the ninth month of the Islamic calendar. During this month, the Muslim must abstain from eating, drinking, and sexual intercourse from dawn till sundown. Performing this pillar establishes patience and humility within the believer. Fasting also helps to bring a person’s carnal desires under control. A Muslim who is fasting is far less likely to commit a major sin than one who is not. In fact, there are many Muslims, who outside of Ramadan are addicted to cigarettes, yet they are able to leave them alone for a full month! A Muslim is encouraged to fast throughout the year, but it is only during Ramadan that fasting is compulsory. Ramadan is an important month for Muslims as that is the month during which the Quran was revealed to Prophet Muhammad, may Allah be pleased with him. And the devils and evil jinn are locked up during the month of Ramadan as well. Fasting has many other benefits. It allows the rich to experience the suffering of the poor. And since many Muslims usually break fast and pray together during the month of Ramadan, this is also a chance to further strengthen the ties of brotherhood.

Pilgrimage to the Kaaba (Hajj) The last of the 5 pillars of Islam is to perform a pilgrimage, or Hajj, to the Kaaba at least once in a Muslim’s lifetime. This is a difficult and arduous feat, but the Muslim who performs Hajj correctly will receive unlimited rewards. The Hajj is especially important in bringing Muslims together. Muslims are spread out all over the world. Performing the Hajj pilgrimage helps to bring the global Muslim community together in a unique way. Only those Muslims who are financially and physically able are required to perform the Hajj. But for the one who does it, conducts themselves in the appropriate manner, and performs all of the required rituals as taught by Prophet Mohammad, they will have all of their previous sins wiped clean. Inshallah. If you are not yet Muslim, don’t let this be the end of your quest for knowledge. And if you are Muslim, share this knowledge of the pillars of Islam with others. For further reading on the pillars of Islam you may also want to read: Dynamics of Islam: An Exposition Here are some links within this site that further explain the Five Pillars of Islam in greater detail.

Shahada (Testimony) – Muslims declare the shahada several times a day. It is our testimony, our pledge to the oneness of Allah and the status of Prophet Muhammad. Without the shahadah, there is no Islam. Salah (Islamic Prayers) – The Islamic prayers are a unique act of worship for Muslims. Every day, five times a day, millions of people around the world take time to perform the Muslim prayers. Sawmi Ramadan (Fasting in Ramadan) – Ramadan is my favorite time of the year. The month of Ramadan is a blessed period when the devils are locked up and Muslims fast for the pleasure of Allah. Zakah – This is not just a tax. It’s not just a charity. It’s not just giving alms. Zakaat is a powerful tool that helps bring harmony and stability. Hajj – Muslims must perform Hajj at least once in their lifetime. This visit to Mecca is a lifelong goal for many, and the pilgrimage is not an easy journey to make. Zakah Another exceptionally remarkable institution and major pillar of Islam is the Zakah.

To the Qurï¿½anic word Zakah and the meaning it conveys, there is no equivalent in any other language as far as we know. It is not just a form of charity or alms-giving or tax or tithe. Nor is it simply an expression of kindness; it is all of these combined and much more. It is not merely a deduction of a certain percentage from one's property, but an abundant enrichment and spiritual investment. It is not simply a voluntary contribution to someone or some cause, nor a government tax that a shrewd clever person can get away with. Rather, it is a duty enjoined by God and undertaken by Muslims in the interest of society as a whole. The Qurï¿½anic word Zakah not only includes charity, alms, tithe, kindness, official tax, voluntary contributions, etc., but it also combines with all these God-mindedness and spiritual as well as moral motives. That is why there can be no equivalent to the word Zakah because of the supreme originality of the Qurï¿½an, the Divine Book of God. The literal and simple meaning of Zakah is purity.

The technical meaning of the word designates the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. But the religious and spiritual significance of Zakah is much deeper and more lively. So is its humanitarian and sociopolitical value. Here is an explanation of the far-reaching effects of Zakah: Zakah purifies the property of the people with means and clears it from the shares which do not belong to it anymore, the shares which must be distributed among the due beneficiaries. When Zakah is payable, a certain percentage of the wealth should be distributed immediately in the right manner, because the owner no longer has moral or legal possession of that percentage. If he fails to do so, he is obviously retaining something which does not belong to him. This is corruption and plain usurpation from every point of view, moral and spiritual, legal and commercial. It means that the unlawfully retained percentage makes the whole lot impure and endangered. But, on the other hand, if the poorï¿½s dividends are assorted and distributed among due beneficiaries, the remaining portions of the lot will be pure and decent. Pure capital and decent possessions are the first requisites of permanent prosperity and honest transactions.

Zakah does not only purify the property of the contributor but also purifies his heart from selfishness and greed for wealth. In return, it purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness; and it fosters in his heart, instead, good will and warm wishes for the contributor. As a result, the society at large; will purify and free itself from class warfare and suspicion, from ill feelings and distrust, from corruption and disintegration, and from all such evils. Zakah mitigates to a minimum the sufferings of the needy and poor members of society. It is a most comforting consolation to the less fortunate people, yet it is a loud appeal to everybody to roll up his sleeves and improve his lot. To the needy it means that it is by nature an emergency measure and that he should not depend on it completely but must do something for himself as well as for others. To the contributor it is a warm invitation to earn more so that he can benefit more. To all parties concerned, it is, directly as well as indirectly, an open treasure for spiritual investment that compensates abundantly.

Zakah is a healthy form of internal security against selfish greed and social dissension, against the intrusion and penetration of subversive ideologies. It is an effective instrument in cultivating the spirit of social responsibility on the part of the contributor, and the feeling of security and belonging on the part of the recipient. Zakah is a vivid manifestation of the spiritual and humanitarian spirit of responsive interactions between the individual and society. It is a sound illustration of the fact that though Islam does not hinder private enterprise or condemn private possessions, yet it does not tolerate selfish and greedy Capitalism. It is an expression of the general philosophy of Islam which adopts a moderate and middle but positive and effective course between the Individual and the Society, between the Citizen and the State, between Capitalism and Socialism, between Materialism and Spirituality. The Rate of Zakah Every Muslim, male or female, who, at the end of the year, is in possession of approximately fifteen dollars or more, in cash or articles of trade, must give Zakah at the minimum rate of two and one-half percent. In the case of having the amount in cash the matter is easy.

But when a person has wealth in business stocks or trade articles, he must evaluate his wealth at the end of every year according to the current value and give Zakah at the same rate of two and one-half percent of the total value of the wealth. If his investment is in immovable property like revenue buildings and industries, the rate of Zakah should go by the total net of the income, and not of the total value of the whole property. But if he puts up buildings and houses for trade or selling, Zakah rate should go by the total value of the entire property. Also if someone is a creditor and the indebted person is reliable one should pay Zakah for the amount he has lent because it is still a portion of his guaranteed wealth. In all cases it should be remembered that one pays only for his net balance. His personal expenses, his family allowances, his necessary expenditures, his due credits-all are, paid first, and Zakah is for the net balance. It should also be remembered that the rate of 2.5% is only a minimum. In times of emergency or arising needs there is no rate limit; the more one gives, the better it is for all concerned.

The distribution of Zakah serves all purposes for which numerous fundraising campaigns are launched. The Zakah fund substitutes for all the other funds. It is authentically reported that there were times in the history of the Islamic administration when there was no person eligible to receive Zakah; every subject-Muslim, Christian, and Jew- of the vast Islamic empire had enough to satisfy his needs, and the rulers had to deposit the Zakah collections in the Public Treasury. This shows that when the Zakah law is enacted properly it minimizes the needs of the citizens and enriches the Public Treasury to such an extent that there may be no needy or poor, and that enormous amounts of surplus are available. The unfailing power of this effective measure of public interest stems from the fact that it is a Divine injunction, an ordinance from God Himself. It is not a personal matter or a voluntary contribution; rather, it is an obligation, for the fulfillment of which one will be responsible to God directly. Because Zakah is the legislation of God Himself to be enforced in the common interest, no Muslim is allowed to neglect it. When it is not observed properly, the rightful authorities of the State must interfere on behalf of the public to establish the institution and see to it that it is enforced.

The Due Recipients of Zakah The Holy Qurï¿½an classifies the due recipients of Zakah as follows: 1. The poor Muslims, to relieve their distress; The needy Muslims to supply them with means whereby they can cam their livelihood; The new Muslim converts, to enable them to settle down and meet their unusual needs; The Muslim prisoners of war, to liberate them by payment of ransom money; 5. The Muslims in debt; to free them from their liabilities incurred under pressing necessities; The Muslim employees appointed by a Muslim governor for the collection of Zakah to pay their wages; The Muslims in service of the cause of God by means of research or study or propagation of Islam. This share is to cover their expenses and help them to continue their services; The Muslim wayfarers who are stranded in a foreign land and in need of help. The due recipient of Zakah is one who has nothing to meet his necessities or has little (less than $15.00) at the end of the year. If one has approximately $15.00 or more he must be a contributor, not a recipient of Zakah.

If a recipient receives his share and finds that it is sufficient for his immediate needs with a balance of about $15.00, he should not accept any more. He should return whatever he may receive to other eligible recipients. Zakah may be distributed directly to individuals of one or more of the said classes, or to welfare organizations which look after them. It may also be distributed in the form of scholarships to bright and promising MUSLIM students and researchers, or in the form of grants to welfare organizations and public service institutions which patronize such causes. A disabled or invalid poor Muslim is preferable to one who is able and capable of making some earnings. The contributor should use his best judgment in finding the most deserving beneficiaries. The taxes we pay to governments nowadays do not substitute for this religious duty; it must be earmarked as a special obligation and paid separately, aside from the government taxes. However, the Muslims of North America may take advantage of the tax laws that allow certain deductions for charity. They should pay their Zakah to the deserving beneficiaries and then claim the sums paid as proper legal deductions. The contributor should not seek pride or fame by carrying out this duty.

He should make it as covert as possible so that he may not be victimized by hypocrisy or passion for vanity which nullifies all good deeds. However, if the disclosure of his name or the announcement of his contribution is likely to encourage others and stimulate them, it is all right to do so. Zakah is also obligatory on cattle and agricultural products. The shares payable in this regard vary from case to case, and need a detailed discussion. So the reader may be advised to consult the elaborate sources of Law and religion. From: Islam in Focus by Hammudah Abdalati (American Trust Publications). Get the book from The Second Pillar of Islam: The Prayer - The Religion of Islam The Five Pillars of Islam and Other Acts of Worship The Second Pillar of Islam: The Prayer The Second Pillar of Islam: The Prayer Rating: Font size: Description: An introduction to the second pillar of Islam, the Ritual Prayer, its spiritual dimensions, the Adhan (the �Call to Prayer�), and the Friday Prayer (Jumuah).

Category: Published on 16 Jan 2006 Last modified on 04 Jan 2015 Printed: 3641 Viewed: 289109 (daily average: 72) Rating: 4.2 out of 5 Rated by: 110 Best Rate it Salah is the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam.� It is performed five times a day by all Muslims.� Salah is a precise worship, different from praying on the inspiration of the moment.� Muslims pray or, perhaps more correctly, worship five times throughout the day: � Between first light and sunrise. � After the sun has passed the middle of the sky. � Between mid-afternoon and sunset. � Between sunset and the last light of the day. � Between darkness and midnight. Abdullahi Haji-Mohamed kneels during evening prayers while waiting for fares at Cleveland Hopkins International Airport, May 4, 2005.

(AP Photo/The Plain Dealer, Gus Chan) Each prayer may take at least 5 minutes, but it may be lengthened as a person wishes.� Muslims can pray in any clean environment, alone or together, in a mosque or at home, at work or on the road, indoors or out.� Under special circumstances, such as illness, journey, or war, certain allowances in the prayers are given to make their offering easy.

Having specific times each day to be close to God helps Muslims remain aware of the importance of their faith, and the role it plays in every part of life.� Muslims start their day by cleaning themselves and then standing before their Lord in prayer.� The prayers consist of recitations from the Quran in Arabic and a sequence of movements: standing, bowing, prostrating, and sitting.� All recitations and movements express submission, humility, and homage to God.� The various postures Muslims assume during their prayers capture the spirit of submission; the words remind them of their commitments to God.� The prayer also reminds one of belief in the Day of Judgment and of the fact that one has to appear before his or her Creator and give an account of their entire life.� This is how a Muslim starts their day.� In the course of the day, Muslims dissociate themselves from their worldly engagements for a few moments and stand before God.� This brings to mind once again the real purpose of life.

These prayers serve as a constant reminder throughout the day to help keep believers mindful of God in the daily stress of work, family, and distractions of life.� Prayer strengthens faith, dependence on God, and puts daily life within the perspective of life to come after death and the last judgment.� As they prepare to pray, Muslims face Mecca, the holy city that houses the Kaaba (the ancient place of worship built by Abraham and his son Ishmael).� At the end of the prayer, the shahada (testimony of faith) is recited, and the greeting of peace, "Peace be upon all of you and the mercy and blessings of God," is repeated twice.

Though individual performance of salah is permissible, collective worship in the mosque has special merit and Muslims are encouraged to perform certain salah with others.� With their faces turned in the direction of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or prayer leader, who directs them as they execute the physical postures coupled with Quran recitations.� In many Muslim countries, the "call to prayer," or �Adhan,� echo out across the rooftops.� Aided by a megaphone the muezzin calls out: Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Ash-hadu an-laa ilaaha il-lal-lah (I witness that none deserves worship except God). Ash-hadu an-laa ilaaha il-lal-lah (I witness that none deserves worship except God). Ash-hadu anna Muhammadar-Rasool-ullah (I witness that Muhammad is the messenger of God). Ash-hadu anna Muhammadar-Rasool-ullah (I witness that Muhammad is the messenger of God).

Hayya �alas-Salah (Come to prayer!) Hayya �alas-Salah (Come to prayer!) Hayya �alal-Falah (Come to prosperity!) Hayya �alal-Falah (Come to prosperity!) Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), La ilaaha il-lal-lah (None deserves worship except God). Men are joined by some of the students from the Noor-ul-Iman School for afternoon prayer at the Islamic Society of New Jersey, a mosque in suburban South Brunswick, N.J., Tuesday, May 13, 2003.� Many Muslims communities across the United States are spreading out from the cities to the suburbs. (AP Photo/Daniel Hulshizer) Friday is the weekly day of communal worship in Islam.� The weekly convened Friday Prayer is the most important service.� The Friday Prayer is marked by the following features: � It falls in the same time as the noon prayer which it replaces. � It must be performed in a congregation led by a prayer leader, an �Imam.� It can not be offered individually.� Muslims in the West try to arrange their schedules to allow them time to attend the prayer.

� Rather than �a day of rest like the Sabbath, Friday is a day of devotion and extra worship.� A Muslim is allowed normal work on Friday as on any other day of the week. �They may proceed with their usual activities, but they must break for the Friday prayer.� After the worship is over, they can resume their mundane activities. � Typically, the Friday Prayer is performed in a mosque, if available.� Sometimes, due to unavailability of a mosque, it may be offered at a rented facility, park, etc. � When the time for prayer comes, the Adhan is pronounced.� The Imam then stands facing the audience and delivers his sermon (known as khutba in Arabic), an essential part of the service of which its attendance is required.� While the Imam is talking, everyone present listens to the sermon quietly till the end.� Most Imams in the West will deliver the sermon in English, but some deliver it in Arabic.� Those who deliver it in Arabic usually deliver a short speech in the local language before the service.

� There are two sermons delivered, one distinguished from the other by a brief sitting of the Imam.� The sermon is commenced with words of praise of God and prayers of blessing for Prophet Muhammad, may the mercy and blessings of God be upon him. � After the sermon, the prayer is offered under the leadership of the Imam who recites the Fatiha and other Quranic passages in an audible voice. Special, large congregational prayers, which include a sermon, are also offered at late morning on the two days of festivity.� One of them is immediately following the month of fasting, Ramadan, and the other after the pilgrimage, or hajj. Although not religiously mandated, individual devotional prayers, especially during the night, are emphasized and are a common practice among pious Muslims. Zakat – Islam Pillars Posted In Islam Pillars - By islampillars On Tuesday, January 10th, 2012 With 0 Comments Zakat or alms-giving is the practice of charitable giving by Muslims based on accumulated wealth, and is obligatory for all who are able to do so. It is considered to be a personal responsibility for Muslims to ease economic hardship for others and eliminate inequality.

Zakat consists of spending 2.5% of one’s wealth for the benefit of the poor or needy, including slaves, debtors and travelers. A Muslim may also donate more as an act of voluntary charity (sadaqah), rather than to achieve additional divine reward.There are two main types of Zakat. First, there is the kajj, which is a fixed amount There are five principles that should be followed when giving the Zakat: The giver must declare to God his intention to give the Zakat. The Zakat must be paid on the day that it is due. After the Offering, the payer must not exaggerate on spending his money more than usual means. Payment must be in kind. This means if one is wealthy then he or she needs to pay 2.5% of their income. If a person does not have much money, then they should compensate for it in different ways, such as good deeds and good behavior toward others. The Zakat must be distributed in the community from which it was taken. Class Notes - Islamic Rituals - Islamic Ritual and Worship Terms zakah sawm Class Notes - Islamic Rituals Class Notes - Islamic Rituals - Islamic Ritual and Worship...

SCHOOL View Full Document Islamic Ritual and Worship Terms ● zakah ● sawm ● hajj ● umrah ● quibla Themes ● Not just details of Five Pillars, but understanding these obligations in terms of the religious studies ● Focus on hajj → funciton of pilgrimage in Islam, sacred space and sacred tie, ideals Pillars ● Shahada ● Salah ● Zakah ● Fasting during Ramadan ● Hajj I. Shahada ● Basic statement of faith ○ La ilaha illa Lah (there is no god by God) ○ Muhammadun rasulullah (Muhammad is the Messenger of God) ● Ritual of entry for converts, but also a phrase that permeates daily life This preview has intentionally blurred sections. Sign up to view the full version. View Full Document II. Salah ● Direct relationship between individual and God ● Five times a day, an individual Muslim “comes face to face with God” → regular reminder of God; built into everyday framework of Islamic piety ● Communal aspect ○ spatial - one prays in the direction of the Ka’ba ○ temporal - at any given time, Muslims are going to be praying with you ● Azaan - call to prayer (Sunni) III.

Zakah ● This is the end of the preview. Sign up to access the rest of the document. TERM Globalization and Jihad Themes: Understanding jihad at the intersection of (1) A (mos Class Notes - Jihad

Question: Which religion has Five Pillars (the Shadahad, Salah, Zakah, Sawma and Hajj)?
Answer: Islam